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"Help all sentient beings, the mountains, the trees and the rivers"



Severn Suzuki speaking at UN Earth Summit 1992 – May 29, 2007


Discours à l'ONU sur l'environnement stfr – June 6, 2008



Songtsen Chanteloube Centre d'Etudes et de Pratique du Bouddhisme







KRF projects


«I usually describe Tibet situation as an ancient nation now dying!  So, it is quite serious!  We are passing actually through a very very difficult period!»

His Holiness the Dalai Lama -  Nantes, August 20, 2008

«His Holiness, we would like to request you to live long!  We hope very much, every one of us here, that we have the fortune to receive teachings from you on your throne in Potala or Norbulingka wherever it is suitable.»

Pema Wangyal Rinpoche - Nantes, August 20, 2008

«Je décris habituellement la situation du Tibet comme une ancienne nation en train de mourir!  Alors, c’est très sérieux!  Nous passons véritablement au travers d’une période très très difficile!»

Sa Sainteté le Dalaï Lama - Nantes, 20 août 2008

«Une requête que nous aimerions vous faire Votre Sainteté est de vivre longtemps !  Nous espérons tous sincèrement avoir la chance de recevoir vos enseignements alors que vous siégerez sur votre trône au Potala ou a Norbulingka, là où ce sera possible.»

Pema Wangyal Rinpoché – Nantes, 20 août 2008

Jigme Khyentse Rinpoche is Tibetan. He follows the tradition of the Buddha’s teachings that were translated in Tibet in the 8th century. His first Buddhist Teacher, also his father, was Kangyur Rinpoche. After Kangyur Rinpoche's death in 1975, Rinpoche had the opportunity to follow His Holiness Dilgo Khyentse Rinpoche who was among one of the teachers of His Holiness the Dalai Lama.

One of his current teacher is Khyabje Trulshik Rinpoche who is also a teacher of His Holinesss the Dalai Lama. His other teachers are Sakya Trizin Rinpoche, Tulku Pema Wangyal Rinpoche, Tenga Rinpoche and Dzongsar Khyentse Rinpoche. These are authentic Spiritual Friends.


Jigme Khyentse Rinpoche est tibétain. Il suit la tradition de l’enseignement de Bouddha qui a été traduit au Tibet au VIII è siècle. Son premier maître bouddhiste s’appelait Kangyur Rinpoche, celui-ci était aussi son père. Après son décès en 1975, Rinpoche a eu l’occasion et la chance de pouvoir suivre Sa Sainteté Dilgo Khyentse Rinpoche, un des maîtres de Sa Sainteté le Dalai Lama.

Présentement, parmi ses maîtres il y a Khyabje Trulshik Rinpoche qui est lui aussi un des maîtres de Sa Sainteté le Dalai Lama, Sakya Trizin Rinpoché, Tenga Rinpoche, Tulku Pema Wangyal Rinpoché et Dzongsar Khyentsé Rinpoché. Ce sont d'authentiques amis spirituels.

Jigme Khyentse Rinpoche


Matthieu Ricard talks about Jigme Khyentse Rinpoche

traduction en français

KRF Project: Construction of a Tibetan monastery - PART 1

KRF Project: Construction of a Tibetan monastery PART 2

Kyabje Trulshik Rinpoche

Jigme Khyentse Rinpoche biography


Songtsen Chanteloube Centre d'Etudes et de Pratique du Bouddhisme

Songtsen.org - Français


A Tribute to

Jamyang Khyentse Chökyi Lodrö

A Tribute to

Jamyang Khyentse Chökyi Lodrö 1.

A Tribute

to Jamyang Khyentse Chökyi Lodrö 2.

Dzongsar Jamyang Khyentse Chökyi Lodrö


Jigme Khyentse


Bodhicitta, aspiration, and merit

an address to the translators

by Jigme Khyentse Rinpoche



Jigme Khyentse Rinpoche talks about his great masters


Jigme Khyentse Rinpoche, Heart of Buddhism Helsinki 10.9.2001

Translating the Words of the Buddha

Padmakara's         projects



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Jigme Khyentse Rinpoche


Jeudi 7 juin 2007 4 07 /06 /2007 17:16

Why Did the Buddha Teach?

Voici pour ceux d'entre vous qui lisent l'anglais, le premier de quatre articles reprenant les réponses que donna en 2002 Jigmé Khyentsé Rinpoché à Sandra Scales, pour le livre qu'elle préparait à propos des Maîtres Nyingmapas du bouddhisme tibétain... texte reproduit avec l'autorisation de J. Kh. Rinpoché.

The first question is about "nature of the mind" teachings. Rinpoche doesn't answer directly. If you read in french, here is one good sample of those teachings on the "nature of the mind" given by Dilgo Khyentse Rinpoche. Reading this first and comming back here could be interesting in order to sense what's that "romanticism" Jigmé Khyentsé is talking about.

Rinpoche, English-speaking students often mention the "nature of mind" teachings. I wonder if you would speak about this.
It's common these days to hear about teachings on the nature of the mind.
Most Buddhist books and brochures seem to mention these instructions. Many students are interested in practicing them, and I too would like to practice them. The problem is that one tends to romanticize "nature of mind" advices, thinking it offers "gain without pain". This is too easy and something of a misconception. I think the "nature of mind" teachings actually require a true ability to meditate and tame the mind. Buddhism provides us with myriads effective methods for transforming our minds. But even after receiving many teachings, for some reason we are often still unaffected. Or perhaps I should say that, in my own case, my mind is not easily affected by them.

Why do you say that, Rinpoche?
Well, because I'm not interested enough. Although I have complete faith in the authenticity of the teachings and absolute confidence in my great masters, having received invaluable teachings from Dilgo Khyentse Rinpoche, Dudjom Rinpoche, Kangyur Rinpoche and many others, nevertheless, when it actually comes to allowing them to influence my mind, I seldom do because sources of distraction provide tremendous competition. For example, there is a romantic part of me that thinks of the path as being like a movie. When I watch a movie and am entertained, I often have no idea of whether or not it is a good film. Frankly, if a movie distracts me successfully, I like it, and if it doesn't, I don't. The criterion is the degree of distraction, not the quality of the film. And I seem to have the same romantic approach on the path.

But when Lord Buddha taught, it was not in order to entertain us. He had no intention of selling anything. To put it plainly, in the Four Noble Truths the Buddha was teaching about suffering. He didn't look for politically correct words and say, "First truth : pleasurably challenged ; second truth : emotionally challenged". The Buddha didn't have to do that. He put the truth of suffering clearly. He said, "You are suffering, and there is a way out".

Mardi 12 juin 2007 2 12 /06 /2007 15:42

Why Did The Buddha Teach? Part 2

Voici le second de quatre articles reprenant (en anglais) les réponses que donna en 2002 Jigmé Khyentsé Rinpoché à Sandra Scales, pour le livre qu'elle préparait à propos des Maîtres Nyingmapas du bouddhisme tibétain... texte reproduit avec l'autorisation de J. Kh. Rinpoché.

Part 2

Regarding why I myself turn to my teachers and the path, it's not beacause they are entertaining, and it's not only beacause the dharma is interesting. It's because I have no other way out. We begin by renouncing what does not fit with our spiritual aspirations, that is, our negative emotions (or impractical emotions, if you don't like the word "negative".") Our minds have many impractical habits, starting with ignorance, attachment or lust, and aggression. For example, being obsessed by something is not pleasant and is impractical. We might enjoy being in love, but being hopelessly in love is impractical. Obsessively hating someone or something is impractical. Extreme emotions simply do not support our well-being or our aspirations on the path. And that is why we need to train our minds.

To train our minds successfully, we must cultivate diligence and concentration. Normally, we just eat, sleep and distract ourselves, but we can foster diligence by giving this mind of ours some measure of discipline, some concentration and by not letting it roam indiscriminately wherever it pleases. In fact, perhaps just the act of watching our minds for one moment is in itself a discipline. For example, if we can catch those instants when we think, "Maybe I should go out" or "Maybe I should sit and meditate", we have a way of developing discipline, because right there, in those very moments of decision, is where the potential for freedom or distraction lies.

You'll notice as we sit here now we're thinking of a multitude of things. But if we become aware of our mind's distractions even for a moment, that is what is meant by "setting the mind in concentration". If we don't grasp the moment, the mind is lured away to do its usual things. It follows what it likes and fights what it doesn't like. I can't speak for you, but my mind is involved in only one of two occupations ; it either raves about something or criticizes something. It either likes or dislikes.

Samedi 23 juin 2007 6 23 /06 /2007 07:50

Why Did The Buddha Teach? Part 3

Voici le troisième de quatre articles reprenant (en anglais) les réponses que donna en 2002 Jigmé Khyentsé Rinpoché à Sandra Scales, pour le livre qu'elle préparait à propos des Maîtres Nyingmapas du bouddhisme tibétain... texte reproduit avec l'autorisation de J. Kh. Rinpoché.

Part 3

We are torn between such likes and dislikes. Like wild animals or canibals, our emotions eat our happiness away. We are constantlyhaunted by the fear of not having what we want or getting what we don't want. If we don't manage to discipline our minds and guard them from distraction, experiencing these wild emotions is our only alternative.

Sometimes we equate happiness with having the freedom to express our emotions.

Yes, and we tend to think we are freely expressive, free-thinking individuals, but how free are we really? If we have the freedom to be happy, then why aren't we?

Are you happy, Rinpoche?

I have every reason to be happy, but actually whether or not I am happy depends upon this thing called "me", my mind. And if this mind will not stay calm for even one instant, how can I be happy and free from disturbing emotions? Again, if we grasp this mind for a few moments - not the "nature of mind", just our daily mind - and not fall prey to publicists and marketing strategists and so on, then freedom and happiness may be possible.

Samedi 7 juillet 2007 6 07 /07 /2007 07:49

Why Did The Buddha Teach? Part 4

Voici le quatrième et dernier article de cette série reprenant (en anglais) les réponses que donna en 2002 Jigmé Khyentsé Rinpoché à Sandra Scales, pour le livre qu'elle préparait à propos des Maîtres Nyingmapas du bouddhisme tibétain... texte reproduit avec l'autorisation de J. Kh. Rinpoché.

Part 4

WE ARE TOLD THAT THIS FREEDOM OF MIND IS ACTUALLY RIGHT HERE WITH US, and yet it's so difficult to find. We can't buy it. We can't secure it with insurance policies. Power and wealth do not bring it to us. This freedom is like a hidden gold mine, and we are like beggars who live in a shack directly above it. We beggars don't know there is a wealth of gold beneath our dwelling, and so we spend all our time in the streets searching for sustenance. The gold doesn't say, "I am here. Dig me up. You'll be rich." In the same way, enlightenment will not come to us unless we apply discipline and concentration to this discursive mind of ours. If we just sit here and wish, "May I get enlightened," it's not going to happen.

But Rinpoche, hearing about this freedom, knowing it is there,
or even glimsing it doesn't seem to be enough.

Yes, when we wake up, we need to stay awake. To do so, we need to meditate. We sentient beings have been hibernating for a very long time - so long that we don't know how to keep ourselves awake. Keeping awake requires repetitive rousing. Imagine you are using an alarm clock with a snooze button, but here the snooze button isn't a permission to go back to sleep ; it's a repeated reminder to meditate and stay awake.

There is one more point I would like to make : we need to maintain perspective on why we are practicing, so that we are not shocked when our emotions arise in response to difficulties on the path. If our minds were already flawlessly trained, we wouldn't need to let our expectations of perfection obstruct our training.

As long as space endures,
As long as there are beings to be found,
May I continue likewise to remain
To drive away the sorrows of the world.

* * *

Here ends this brief teaching Jigme Khyentse Rinpoche gave to Sandra Scales somewhere in Canada, while he was giving explanations, along with Dzongsar Khyentse Rinpoche, on the Bodhicaryavatara - sometimes in 2002.
In the coming weeks or months, I will try to find opportunities to ask more questions to Rinpoche and share his answers here with you the reader - on the principle of wich Rinpoche agreed. But "the right circumstances", as we all noticed, don't always come the way we expected it...


Mantra of the Buddha of Compassion

Om mani padmé houng HRI

Mantra of the Buddha Shâkyamuni

Om mouni mouni mahâmounayé sôhâ